The Mafulu: Mountain People of British New Guinea. Robert Wood Williamson

be regarded as definitely ascertained; and the discrepancies, even as regards the courses of the rivers and the positions of the mountains, which appear in the few available maps make it difficult to deal with the question. The area, so far as actually ascertained by the Fathers of the Mission, roughly speaking, covers, and seems to extend also some distance to the south or south-west of a triangle, the western apex of which is the junction of the river Kea with the river Aduala (a tributary of the St. Joseph),1 whose north-eastern apex is Mt. Albert Edward, and whose south-eastern apex is Mt. Scratchley. It includes the valley of the Aduala river and its streams (except those flowing into it from the north in the region of the western apex of the triangle) within its northern boundary, and the valley of the upper Vanapa river and its rivers and streams in the neighbourhood of its eastern boundary; but this eastern boundary has been found to extend also so as to include the upper valley of the river Chirima. How far the area extends to the south or south-west of the triangle above mentioned appears to be uncertain.

      The linguistic area to the north of the Mafulu or Fuyuge people is that of the Ambo people, who are somewhat similar in appearance to the Mafulu, and whose language is also Papuan, and, though differing from the Mafulu language, is, I was told, somewhat similar to it in grammatical construction and as regards a few of its words. The area to the west is that of the Kuni people, whose language is Melanesian, but whose ordinary modes of life are, I was informed, more like those of the Mafulu than are those of the Papuan-speaking Ambo. The areas to the east and south cannot be so definitely stated, but are dealt with below.

As regards these Ambo people I may, in view of divergences of names which appear in maps, explain that Ambo is a contraction of Ambore, and is the name given to the people by their Mafulu neighbours, whilst Afoa is the name given to them by the Kuni people, and is adopted in the Geographical Society’s map.2 As regards the Kuni people, their name is the one adopted by themselves.

      Concerning the boundaries of the Fuyuge linguistic area as above indicated, and the people whose districts adjoin that area, I propose here to draw attention to four names, and to refer to some observations bearing on the subject of the probable Fuyuge boundary which are to be found in existing literature.

      The term Kovio, though primarily the name of Mt. Yule, and properly applicable to the people living in the neighbourhood of that mountain, is now, I think, often used to express all the mountain tribes of the hinterland of the Mekeo and Pokau, and perhaps the Kabadi, districts. But the use of this name has not, I believe, been generally associated with any question of linguistics.

      The area in the map which is called by the Fathers Boboi is occupied by people whose language, I was told by the Fathers, is Papuan, but is distinct from the languages of the Ambo and the Fuyuge areas.

Kamaweka is a name which appears in several of Dr. Seligmann’s publications. It seems to have been originally used by Captain Barton to designate the natives of the district of which Inavaurene, to the north-east of the Mekeo plains, is the centre, but to have been afterwards regarded as a somewhat more general term; and I think Dr. Seligmann uses it in a very general sense, almost, if not quite, equivalent to the wide application above referred to of the term Kovio, and which might include the Papuan-speaking Boboi and Ambo people, and even perhaps the people of the northern Mafulu villages.3 But here again the use of the name has, I think, no reference to linguistics.

      If the Fathers’ linguistic boundary lines are substantially correct, each of the two terms Kovio and Kamaweka, as now used, would appear to cover more than one linguistic area; and in any case these terms seem to have widened and to have become somewhat indefinite. It will be seen on reference to the map and to Father Egedi’s information as to the Oru Lopiku and Boboi boundaries that both Mt. Yule and Inavaurene are within the area which the Fathers call Oru Lopiku, but that Inavaurene is not far from their Boboi area. I suggest that it would be convenient for the present, pending further investigation and delimitation on the spot, and until we know something of the difference between the languages of the Oru Lopiku and Boboi people, to adopt the term Kovio as a general name for, and confine it to, the two areas Boboi and Oru Lopiku; though for linguistic purposes the names Boboi and Oru Lopiku, which at present indicate very little to us, may eventually be accepted and come into general use.

The Koiari people of the foothills and lateral spurs behind the Motu area, also referred to from time to time in Dr. Seligmann’s writings, must be eastern next door neighbours of the Fuyuge-speaking people, the western boundary of these Koiari being stated by him to be the Vanapa river,4 and they being in fact regarded by him as being the eastern neighbours of the natives of “the mountains inland of Mekeo Nara and Kabadi,”5 and being referred to by him as being the people from whose district the Kamaweka and Kuni are reached by “passing westward”—the word used is “eastward,” but this is obviously a printer’s error—“in the mountains, keeping roughly parallel with the coast.”6

Turning to the question of the Fuyuge boundary, Dr. Strong says that the Fuyuge people occupy the upper waters of the St. Joseph river,7 and he is quoted by Dr. Seligmann as having stated that the Afoa language “is spoken in the villages on Mt. Pizoko and the northern slopes of Mt. Davidson,” and that “the Afoa villages lie to the north of the Fuyuge-speaking communities, stretching westward for an unknown distance behind Mt. Davidson.”8 If the information given to me verbally by the Fathers of the Mission of the Sacred Heart and the red linguistic boundary lines roughly drawn by them, and introduced into my map, be correct, these statements require modification, for according to the Fathers the Mafulu or Fuyuge-speaking area does not include any part of the St. Joseph river, as its extreme north-westerly corner lies to the east of the junction—close to the boundary line between the Afoa (Ambo) and the Kuni areas—of the rivers Alabula and Aduala, and Mt. Pizoko is within the Fuyuge area, and not within that of the Afoa, and Mt. Davidson is within the Boboi area. I think that, though the Fathers’ lines are admittedly not exact, they and the information supplied by the Fathers to me are likely to be more trustworthy in these respects, especially as regards boundaries near to the actual Mafulu villages, than the earlier statements of Dr. Strong, as they are the outcome of recent and careful investigation; and, as regards Mt. Pizoko, I may mention that Dr. Strong himself seems to have subsequently regarded that mountain as being within the Mafulu district,9 which brings it into the Fuyuge area.

      The inclusion of the upper valley of the river Chirima within the Fuyuge or Mafulu-speaking area is perhaps surprising, as this valley is separated from the general Fuyuge area by one of the southern ridges of Mt. Albert Edward, and more or less so by the ridges of Mt. Stone Wigg and the Wharton range, and as the Chirima is a tributary flowing into the Mambare river, which is one of the great watercourses of Northern New Guinea. The Mafulu Fathers, however, had no doubt as to the correctness of the inclusion, which seems to open out the possibility of some, at all events, of the Fuyuge people having northern associations; and indeed Monseigneur de Boismenu told me that he believed that the Mafulu people were in touch with Northern New Guinea, and got some of their shell ornaments, or the shells from which they were made, from the northern coast.

It is interesting, therefore, to turn for the purpose of comparison to the report of Mr. Monckton’s expedition to Mt. Albert Edward by way of the Upper Chirima valley in 190610 and the illustrations accompanying it, with which I incorporate a description of the people of this valley given to Dr. Seligmann by Mr. Money, who was with Mr. Monckton.11

From these it appears that